Suggestion 95 Andy McClusky 29 pages "Barrwang", meaning Magpie, derivative meaning Barwon. Wathawurrung "Connewarre" or "Kunuwarra" meaning Black Swan. Wathawurrung Seat 2 Corangamite subdivision location - South West from Coastline. (New growth population corridor) "Pirt Koorrook" meaning Strong Woman, Tall Gumtree. Gadubanud, Gulidjan. Giral Wurrung "Gadubanud" meaning King Parrot People, King Parrot Language. Gadubanud, Gulidjan, Giral Wurung The Gadubanud people occupied the rainforest plateau and rugged coastline of Cape Otway in Western Victoria covering the present towns along the Surf coast from Painkalac Creek Fairhaven, Lorne, Apollo Bay to Cape Otway to Princetown along the Gellibrand and Barwon River into the hinterland are the likely territorial borders of the neighboring tribes of the Gulidjan, Watherong, and the Girai (Kirrae) Wurrung people. I strongly believe the new 39th federal seat of Victoria within the existing name of the federal seat of Corangamite region, should be a traditional aboriginal name to honour and acknowledge our First Nations people's tribes and cultures of the region that connects us all to Country. Andy McClusky Corangamite, Lorne I acknowledge the Gadubanud, Gulidjan, Girai Wurrung people, Eastern Marr and Wathaurong Nations as the traditional custodians within the present federal seat of "Corangamite" region. I pay my respects to their Ancestors and Elders, past, present and emerging. I recognise and respect their unique cultural heritage, beliefs and relationship to their traditional lands, which continue to be important to them today and into the future. --------------------------------------------------------------------- Historically 05/06/2018 Re Distribution- Augmented Electoral Commission Hearing - Winchelsea Victoria OB126 05/06/2018 10am Good morning my name is Andy McClusky from Lorne Otway Region Dear Jim Chairperson, Augmental Commission panel members and the people of Australia. Firstly I would like to acknowledge the traditional custodians of this land, all the Women’s Day we would like to introduce you to Violet Edna Arnold, nee Baulch, is known locallyotwaylifemagazine.wordpress.com as Aunty Edna. Virus-free. www.avg.com Gadubanud society in the Otway Ranges, Victoria: an environmental history Lawrence Niewójt The Otway Peninsula is probably the least known Victorian tribal area, as 19th century records are virtually silent concerning its aboriginal inhabitants. — DJ Mulvaney, 1961 Nearly 50 years since Mulvaney’s archaeological research at Aire River, local historians have ventured little beyond cursory statements regarding the Gadubanud people of the Otway region. Though scholars acknowledge the long-term Aboriginal presence in the area, the dearth of documentary sources has deterred sustained inquiry into the history, economy and enduring relics of pre-contact Aboriginal society. While past attempts at ‘ethnohistory’ presented surveys of what little information could be gleaned from official papers, to date there has been no attempt to move beyond these brief (but informative) summaries.1 Circumventing the perceived roadblock posed by an exhausted documentary record, we can gain a more nuanced understanding of Aboriginal presence in the Otway region by broadening the range of research questions we are prepared to investigate and employing an expanded set of evidentiary materials. A synthesis of the diverse lines of inquiry pursued by archaeologists, earth scientists, ecologists, historians and geographers enables us to gauge the scale and magnitude of past Aboriginal interventions in the landscape. Approaching old sources with a fresh eye for detail and analysis, we can reconstruct the cultural landscape created by the Gadubanud people prior to their disastrous encounter with Europeans in the late 1840s. The Gadubanud people, residing at various nodes of settlement throughout the Otway region, adapted the land and altered the distribution of ecological communities to best serve their needs. The risks inherent in a subsistence economy were contained and spread geographically using a sophisticated system of land management. Furthermore, a pattern of semi-nomadic movements linked inland, estuarine and coastal occupation sites that were known for their high food yields and provided dietary variety throughout the year. The reconstruction of the Gadubanud’s settlement and land use patterns in the Otway region of Victoria – despite the absence of a detailed documentary record – validates Robin and 1 Scarlett 1977: 1–5; Stuart 1981: 79–88; Clark 1990. 175 ABORIGINAL HISTORY 2009 VOL 33 Griffiths’ declaration that ‘much Aboriginal history is environmental history’ and emphasises the potential utility of interdisciplinary approaches in this area of research.2 Fig 1. The traditional territory of the Gadubanud people and the approximate location of various clans Source: Clark 1990: 189. Reproduced with the permission of Professor Ian D Clark. 2 Robin and Griffiths 2004: 456. 176 GAduBANud SOcIeTY IN THe OtwaY RANGeS, VIctoria The Gadubanud people in the written record Hemmed in by a rising ocean that stabilised about 7000 years ago, the uplifted sedimentary rocks of the Otway Range run from north-east to south-west at an elevation of about 500 metres above the sea. A few isolated peaks reach up to 675 metres, and at many points along this coastline bare mountains and tree- clad ridges plummet dramatically into the sea.3 In the north, the narrow belt of foothills merge with the undulating volcanic plain that is the definitive feature of Victoria’s Western District. Littoral plains are found only at Apollo Bay and further west, but even these flat stretches of coastal terrain do not exceed five kilometres in width. Vegetation within the traditional territory of the Gadubanud people varies from heath on the sea cliffs, to dunes near the Cape, open forest on the eastern slope, wet sclerophyll forest in the mountains and tracts of rainforest along some watercourses and mountain gullies (see Fig 1). Highly productive ecosystems, such as the wetlands found at the base of the northern foothills (at the headwaters of the Barwon River) and the numerous river estuaries of the coastal zone, provided a vast food supply and a range of options regarding the seasonal sequence, frequency and intensity of harvesting. Although they were rarely recorded beyond their country, the Gadubanud maintained complex ties with other Aboriginal groups and were known to have close linguistic and familial connections with their northern neighbour, the Gulidjan people of the Lake Colac area.4 They avoided the primitive sheep stations that rapidly spread across the volcanic plains of the Western District after 1837, and shunned the company of heavily-armed European settlers. As a result, comparatively little is known about their social organisation, leadership, customs, language and traditions. What follows is a brief summary of what the documents tell us about these people. The modern name given to these people derives from the work of James Dawson, who recorded the Cape Otway language group as ‘Katubanuut’ and claimed that this meant ‘King Parrot language’ in the local dialect.5 These people were closely associated with the Gulidjan who resided in the vicinity of Lake Colac, but were considered to be ‘wild blacks’ by both the Wathaurong to the north-east and the Girai wurrung to the west.6 Their presence was first recorded by Chief Protector Robinson in 1842 when he met three Gadubanud people at the mouth of the Hopkins River (near present-day Warrnambool) and received details of four clans that resided on the western edge of the Otway Ranges: three lived at the Cape Otway peninsula and one was said to reside north of Moonlight Head.7 One of these clans was said to belong to Bangurer, which was noted as the local place-name referring to Cape Otway.8 Later that year, an unconfirmed report blamed the Gadubanud for the removal of food and blankets from an 3 Gill 1978: 67–75. 4 Le Griffon 2006. 5 Dawson 1881: 2. 6 Addis cited in Clark 1995: 119. 7 Clark 1990: 190–191. 8 Robinson cited in Clark 1990: 190. 177 ABORIGINAL HISTORY 2009 VOL 33 outstation, and in 1844 they were suspected of killing ‘a white teenage boy’.9 In 1853, a letter from George Armytage to Superintendent La Trobe identified a fifth clan associated with the Gadubanud people. The ‘Yan Yan Gurt tribe’ was said to reside at the east head of the Barwon River, 12 miles south-east of Birregurra, near the base of the Otway Ranges.10 Dawson also noted that the Gadubanud residing at Cape Otway were linguistically affiliated with the Djargurd speakers of the Warrnambool area.11 Their meeting with Robinson – which took place over 50 kilometres beyond the western boundary of their traditional territory – is the only confirmed record of the Gadubanud people beyond their homeland. With respect to the great meetings held in the Western District near Caramut, Dawson noted that ‘None of the sea coast tribes attended the meetings at Mirraewuae, as they were afraid of treachery and of an attack on the part of the others’.12 This level of insularity was highly unusual in Victoria, where trade links and marriage ties amongst Aboriginal groups were known to span hundreds of kilometres. On 2 April 1846 Superintendent La Trobe, on his third and final attempt to reach Cape Otway, met with seven Gadubanud men and women in the valley of the Aire River before trekking across the open grasslands to his destination.13 Also in April 1846, the squatter Henry Allan made an